A Celebration Of 'Vinyl' And Pop Critic Ellen WillisOut of the Vinyl Deeps is a tribute to The New Yorker's first pop critic — a writer whose words were as accessible as a great backbeat. The articles, collected and edited by Willis' daughter, are like conversations that feel relevant and real.

In 1975, Ellen Willis went to see a Rolling Stones concert. "I spent most of the evening dancing in my seat," she wrote in her review for The New Yorker magazine, "and in my seat merely because the people behind me insisted." As a critic, she was always shaking her hips.

Willis was The New Yorker's first pop critic from 1968 to 1975, and her essays made the connection between music, pleasure and politics. In pieces about Bob Dylan, Janis Joplin, the Velvet Underground or Stevie Wonder, her thoughts were complex, but her words were as accessible as a great backbeat.

Out of the Vinyl Deeps, edited by her daughter, brings together many of her pieces from The New Yorker and other publications. As the gushy reviews start to pile up, I'm starting to think Willis might have invented the way my generation thinks about pop.

Of course she would never make such a fancy claim. She was one of those shaggy-haired, direct action-oriented baby-boomer bohos who had no use for pretense. She herself turned away from music writing by the 1980s, after her beloved Bob Dylan went evangelical and rock turned out to not be the revolutionary force she'd hoped it was.

Though she moved on, Willis' early days speaking truth to Mick Jagger established her as the spiritual mother of today's most intellectually ambitious, emotionally engaged writing about pop culture.

Her words connect the energy and experimentation of the counterculture of the late '60s with the intellectual rigor of today's pop scholars bearing master's degrees.

Ann Powers is NPR's music critic. You can read her work at The Record. She is also the author of Weird Like Us: My Bohemian America.
Courtesy of Ann Powers
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Courtesy of Ann Powers

Ann Powers is NPR's music critic. You can read her work at The Record. She is also the author of Weird Like Us: My Bohemian America.

Courtesy of Ann Powers

Most important, Willis wrote like someone who lived in a body. Her reviews are peppered with scenes of her standing on theater seats, dancing in her bedroom, or having a flash of insight while waiting for her clothes at the laundromat. She wrote about laughing, and having doubts. "I believe that body and spirit are not really separate, though it often seems that way," she wrote. "I believe that redemption is never impossible and always equivocal. But" — and here she's quoting Velvet's leader Lou Reed — "I guess that I just don't know."

That paragraph is pretty deep, but the punchline brings it down to street level, where Willis lived. She was always giving the reader a friendly shove back into life's specifics: "On November 7," she wrote in an essay on coming to terms with punk rock, "I admitted I was turned on by the Sex Pistols." And then she tells you exactly how that happened and why (she got back from a shrink appointment one day to find a friend had sent her a bunch of British vinyl singles and albums, and the moment was finally right).

Willis made sure her mental footwork was easy to follow, and that's what makes Out of the Vinyl Deeps so relevant. Post-Internet, everybody's a critic, but the best writers know that what matters isn't showing off, but starting a conversation that feels relevant and real. Pick up her book, and you just might discover a voice you've been ready to love for years.

Excerpt: 'Out Of The Vinyl Deeps: Ellen Willis On Rock Music'

Nearly two years ago, Bob Dylan had a motorcycle accident. Reports of his condition were vague, and he dropped out of sight. Publication of his book, Tarantula, was postponed indefinitely. New records appeared, but they were from his last album, Blonde on Blonde. Gruesome rumors circulated: Dylan was dead; he was badly disfigured; he was paralyzed; he was insane. The cataclysm his audience was always expecting seemed to have arrived. Phil Ochs had predicted that Dylan might someday be assassinated by a fan. Pete Seeger believed Dylan could become the country's greatest troubadour, if he didn't explode. Alan Lomax had once remarked that Dylan might develop into a great poet of the times, unless he killed himself first. Now, images of James Dean filled the news vacuum. As months passed, reflex apprehension turned to suspense, then irritation: had we been put on again? We had. Friends began to admit, with smiles, that they'd seen Bobby; he was rewriting his book; he was about to sign a contract with MGM Records. The new rumor was that the accident had been a cover for retreat. After Blonde on Blonde, his intensive foray into the pop demimonde, Dylan needed time to replenish his imagination. According to a less romantic version, he was keeping quiet till his contracts expired.

The confusion was typical. Not since Rimbaud said "I is another" has an artist been so obsessed with escaping identity. His masks hidden by other masks, Dylan is the celebrity stalker's ultimate antagonist. The original disparity between his public pose as rootless wanderer with southwestern drawl and the private facts of home and middle-class Jewish family and high school diploma in Hibbing, Minnesota, was a commonplace subterfuge, the kind that pays reporters' salaries. It hardly showed his talent for elusiveness; what it probably showed was naivete. But his attitude toward himself as a public personality was always clear. On an early recording he used the eloquent pseudonym "Blind Boy Grunt." "Dylan" is itself a pseudonym, possibly inspired by Dylan Thomas (a story Dylan now denies), possibly by a real or imaginary uncle named Dillon, who might or might not be the "Las Vegas dealer" Dylan once claimed was his only living relative.

In six years Dylan's stance has evolved from proletarian assertiveness to anarchist angst to pop detachment. At each stage he has made himself harder to follow, provoked howls of execration from those left behind, and attracted an ever-larger, more demanding audience. He has reacted with growing hostility to the possessiveness of this audience and its shock troops, the journalists, the professional categorizers. His baroque press conference inventions are extensions of his work, full of imaginative truth and virtually devoid of information. The classic Dylan interview appeared in Playboy, where Nat Hentoff, like a housewife dusting her furniture while a tornado wrecks the house, pursued the homely fact through exchanges like: "Do you have any unfulfilled ambitions?" "Well, I guess I've always wanted to be Anthony Quinn in La Strada. . . . I guess I've always wanted to be Brigitte Bardot, too; but I don't really want to think about that too much."

Dylan's refusal to be known is not simply a celebrity's ploy, but a passion that has shaped his work. As his songs have become more introspective, the introspections have become more impersonal, the confidences of a no-man without past or future. Bob Dylan as identifiable persona has been disappearing into his songs, which is what he wants. This terrifies his audiences. They could accept a consistent image — roving minstrel, poet of alienation, spokesman for youth — in lieu of the "real" Bob Dylan. But his progressive self-annihilation cannot be contained in a game of let's pretend, and it conjures up nightmares of madness, mutilation, death.

The nightmares are chimerical; there is a continuing self, the Bobby Dylan friends describe as shy and defensive, hyped up, careless of his health, a bit scared by fame, unmaterialistic but shrewd about money, a professional absorbed in his craft. Dylan's songs bear the stigmata of an authentic middle-class adolescence; his eye for detail, sense of humor, and skill at evoking the archetypal sexual skirmishes show that some part of him is of as well as in the world. As further evidence, he has a wife, son, and house in Woodstock, New York. Instead of an image, Dylan has created a magic theater in which the public gets lost willy-nilly. Yet he is more — or less — than the sum of his illusions.

Many people hate Bob Dylan because they hate being fooled. Illusion is fine, if quarantined and diagnosed as mild; otherwise it is potentially humiliating (Is he laughing at me? Conning me out of my money?). Some still discount Dylan as merely a popular culture hero (How can a teenage idol be a serious artist? At most, perhaps, a serious demagogue). But the most tempting answer — forget his public presence, listen to his songs — won't do. For Dylan has exploited his image as a vehicle for artistic statement. The same is true of Andy Warhol and, to a lesser degree, of the Beatles and Allen Ginsberg. (In contrast, James Dean and Marilyn Monroe were creatures, not masters, of their images.) The tenacity of the modern publicity apparatus often makes artists' personalities more familiar than their work, while its pervasiveness obscures the work of those who can't or won't be personalities. If there is an audience for images, artists will inevitably use the image as a medium — and some images are more original, more compelling, more relevant than others. Dylan has self-consciously explored the possibilities of mass communication just as the pop artists explored the possibilities of mass production. In the same sense that pop art is about commodities, Dylan's art is about celebrity.

This is not to deny the intrinsic value of Dylan's songs. Everyone interested in folk and popular music agrees on their importance, if not their merit. As composer, interpreter, most of all as lyricist, Dylan has made a revolution. He expanded folk idiom into a rich, figurative language, grafted literary and philosophical subtleties onto the protest song, revitalized folk vision by rejecting proletarian and ethnic sentimentality, then all but destroyed pure folk as a contemporary form by merging it with pop. Since then rock-and-roll, which was already in the midst of a creative flowering dominated by British rock and Motown, has been transformed. Songwriters have raided folk music as never before for new sounds, new images, new subject matter. Dylan's innovative lyrics have been enthusiastically imitated. The folk music lovers who managed to evolve with him, the connoisseurs of pop, the bohemian fringe of the literary community, hippies, and teenagers consider him a genius, a prophet. Folk purists and political radicals, who were inspired by his earlier material, cry betrayal with a vehemence that acknowledges his gifts.

Yet many of Dylan's fans — especially ex-fans — miss the point. Dylan is no apostle of the electronic age. Rather, he is a fifth-columnist from the past, shaped by personal and political nonconformity, by blues and modern poetry. He has imposed his commitment to individual freedom (and its obverse, isolation) on the hip passivity of pop culture, his literacy on an illiterate music. He has used the publicity machine to demonstrate his belief in privacy. His songs and public role are guides to survival in the world of the image, the cool, and the high. And in coming to terms with that world, he has forced it to come to terms with him.

Excerpted from Dylan, printed in 1967 in Cheetah magazine. From the collection, Out of the Vinyl Deeps: Ellen Willis on Rock Music edited by Nona Willis Aronowitz. Copyright 2011 by Nona Willis Aronowitz. Reprinted with permission from the University of Minnesota Press.